中部85经/菩提王子经(王品[9])

这是我亲身听闻到的，有一时，世尊住在跋祇国须摩罗山恐怖林的鹿野苑中。当时，菩提王子刚刚建造了一座名叫红莲宫的新宫殿，但还没有任何沙门、婆罗门或其他人居住过。于是菩提王子对善生之子青年说："来吧，善生之子，你去世尊那里，到了之后，以我的名义顶礼世尊双足，问候世尊是否少病少恼、轻安强健、安乐而住，并且这样说：'世尊，菩提王子恭请世尊明日与比丘僧团一同应供'。"善生之子青年回答说："遵命，尊者。"他便前往世尊处。到了之后，与世尊互相问候，寒暄已毕，坐在一旁。坐下后，善生之子青年对世尊说："菩提王子顶礼世尊双足，问候世尊是否少病少恼、轻安强健、安乐而住。他还这样说：'请世尊明日与比丘僧团一同应供'。"世尊默然应允。善生之子青年见世尊默然应允，便从座起身，回到菩提王子那里，告诉他说："我已经以你的名义转达了那位尊者乔达摩，说'菩提王子顶礼世尊双足，问候世尊是否少病少恼、轻安强健、安乐而住。他还请求尊者乔达摩明日与比丘僧团一同应供。'那位沙门乔达摩已经应允了。"

菩提王子在那天夜里，在自己的住处准备了精美的硬食软食，并且用白布铺满了红莲宫，一直铺到最后一级台阶。然后他对善生之子青年说："来吧，善生之子，你去世尊那里，到了之后告诉世尊：'世尊，时候到了，食物已经准备好了。'"善生之子青年回答说："遵命，尊者。"他便前往世尊处，到了之后对世尊说："尊者乔达摩，时候到了，食物已经准备好了。"这时世尊在上午穿好衣服，拿着衣钵，前往菩提王子的住处。

当时，菩提王子正站在外门等候世尊。他远远地看见世尊走来，便上前迎接，顶礼世尊，然后引导世尊进入红莲宫。世尊站在最后一级台阶前。菩提王子对世尊说："世尊，请踩着这些白布走，善逝，请踩着这些白布走。这将使我长夜获得利益安乐。"世尊说这话后保持沉默。第二次...第三次，菩提王子又对世尊说："世尊，请踩着这些白布走，善逝，请踩着这些白布走。这将使我长夜获得利益安乐。"

这时，世尊回头看了看尊者阿难。尊者阿难对菩提王子说："王子，请收起这些白布。如来不会踩在布上走。如来悲悯后世众生。"于是菩提王子收起了白布，在红莲宫的楼上准备了座位。世尊登上红莲宫，与比丘僧团一同坐下。菩提王子亲自以精美的硬食软食供养佛陀和比丘僧团，令其饱足。当世尊用完餐，洗净手钵后，菩提王子拿了一个低座，坐在一旁。坐下后，他对世尊说："世尊，我有这样的想法：'快乐不能通过快乐获得，快乐应该通过痛苦获得。'"

"王子，我在成佛之前，还是一个追求觉悟的菩萨时，也有过同样的想法：'快乐不能通过快乐获得，快乐应该通过痛苦获得。'后来，我还年轻，头发乌黑，正值青春年华，虽然父母不愿意，哭泣流泪，我还是剃除须发，身披袈裟，从家庭生活出家，过着无家的生活。就这样出家后，我为了寻求善法、为了证得无上寂静涅槃，来到了阿罗罗·迦罗摩处。到了那里后，我对阿罗罗·迦罗摩说：'朋友迦罗摩，我想在你的法律中修习梵行（梵行解释：清净的修行，一般指修行八正道）。'王子，阿罗罗·迦罗摩回答我说：'贤者可以安住。这个法是如此的：有智之人不久便能亲证自己的老师所证，并安住其中。'王子，我很快就学会了那个法。就语言和唇齿的运用而言，我能讲说智者之说和长者之说，并且自称'我知道、我见到'。我和其他人也是如此。王子，我想：'阿罗罗·迦罗摩宣说自己以智慧证知、现见、具足此法，并非仅仅依靠信仰。阿罗罗·迦罗摩确实是以知、以见而安住于此法。'

"于是，王子，我来到阿罗罗·迦罗摩处，问他说：'朋友迦罗摩，你是如何自己证知、现见、具足并宣说这个法的呢？'王子，阿罗罗·迦罗摩宣说了无所有处（无所有处解释，见第一百五十五章）。王子，我心想：'不仅阿罗罗·迦罗摩有信，我也有信；不仅阿罗罗·迦罗摩有精进...有念...有定...有慧，我也有慧。让我努力证得阿罗罗·迦罗摩所说他自己证知、现见、具足的这个法吧。'王子，我很快就证得了那个法。然后我来到阿罗罗·迦罗摩处，对他说：'朋友迦罗摩，你就是这样自己证知、现见、具足并宣说这个法的吗？''就是这样，朋友。''朋友，我也是这样证知、现见、具足此法。''朋友，我们有幸能见到像你这样的同梵行者。你所证知、现见、具足并宣说的法，我也证知、现见、具足；我所证知、现见、具足的法，你也证知、现见、具足并宣说。你所知道的法，我也知道；我所知道的法，你也知道。你如何，我亦如何；我如何，你亦如何。来吧，朋友，让我们一起带领这个团体吧。'就这样，王子，阿罗罗·迦罗摩是我的老师，却把我这个学生奉为与他平等，并给予我极高的尊敬。王子，我心想：'这个法不能导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃，只能导致投生于无所有处。'王子，我对这个法不满意，便离开了。

"王子，我为了寻求善法、为了证得无上寂静涅槃，来到了郁陀迦·罗摩子处。到了那里后，我对郁陀迦·罗摩子说：'朋友，我想在你的法律中修习梵行（律解释：戒律）。'王子，郁陀迦·罗摩子回答我说：'贤者可以安住。这个法是如此的：有智之人不久便能亲证自己的老师所证，并安住其中。'王子，我很快就学会了那个法。就语言和唇齿的运用而言，我能讲说智者之说和长者之说，并且自称'我知道、我见到'。我和其他人也是如此。王子，我心想：'罗摩宣说自己以智慧证知、现见、具足此法，并非仅仅依靠信仰。罗摩确实是以知、以见而安住于此法。'

"于是，王子，我来到郁陀迦·罗摩子处，问他说：'朋友，罗摩是如何自己证知、现见、具足并宣说这个法的呢？'王子，郁陀迦·罗摩子宣说了非想非非想处（非想非非想处解释，见第一百五十五章）。王子，我心想：'不仅罗摩有信，我也有信；不仅罗摩有精进...有念...有定...有慧，我也有慧。让我努力证得罗摩所说他自己证知、现见、具足的这个法吧。'王子，我很快就证得了那个法。然后我来到郁陀迦·罗摩子处，对他说：'朋友，罗摩就是这样自己证知、现见、具足并宣说这个法的吗（罗摩解释：系古印度大叙事诗罗摩耶那之主角。为憍萨罗国国王达萨拉塔之长子，为遵守父王之诺言，放遂南印度森林中十四年，随行之妃子私多为魔王所劫掠，因而引起战争。后得猴神哈奴曼之帮助，夫妻团聚，返憍萨罗国为王）？''就是这样，朋友。''朋友，我也是这样证知、现见、具足此法。''朋友，我们有幸能见到像你这样的同梵行者。罗摩所证知、现见、具足并宣说的法，你也证知、现见、具足；你所证知、现见、具足的法，罗摩也证知、现见、具足并宣说。罗摩所知道的法，你也知道；你所知道的法，罗摩也知道。罗摩如何，你亦如何；你如何，罗摩亦如何。来吧，朋友，你来带领这个团体吧。'就这样，王子，郁陀迦·罗摩子是我的同修，却把我奉为老师，给予我极高的尊敬。王子，我心想：'这个法不能导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃，只能导致投生于非想非非想处。'王子，我对这个法不满意，便离开了。

 "王子，我为了寻求善法、为了证得无上寂静涅槃，在摩揭陀国游行，最后来到了优楼频螺的西那尼村。在那里我看到一处令人愉悦的地方，有美丽的林园，有清澈流动的河流，有适合沐浴的河岸，周围有村庄可以乞食。王子，我心想：'这个地方真是令人愉悦啊，有美丽的林园，有清澈流动的河流，有适合沐浴的河岸，周围有村庄可以乞食。这里很适合族姓子精进修行。'王子，我就在那里坐下来，心想：'这里很适合精进修行。'

"王子，当时我想到了三个比喻，是前所未闻的奇妙比喻：

"王子，就像有一根湿木，浸在水中。如果有人拿着火钻说：'我要生火，要显现火焰。'你觉得他能做到吗？"

"世尊，他做不到。为什么呢？因为那根木头是湿的，而且浸在水中。那个人只会徒劳无功。"

"同样的，王子，那些沙门或婆罗门（婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓；沙门解释：出家修行人），他们的身心没有远离欲望，他们对欲望的贪欲、爱恋、迷恋、渴求、热恼没有内心好好地断除、平息。即使这些尊贵的沙门、婆罗门经历了痛苦、剧烈、尖锐、猛烈的感受，他们也无法证得超越凡夫的殊胜智见；即使他们没有经历痛苦、剧烈、尖锐、猛烈的感受，他们也无法证得超越凡夫的殊胜智见。王子，这是我想到的第一个前所未闻的奇妙比喻。

"王子，我又想到了第二个前所未闻的奇妙比喻：就像有一根湿木，放在干燥的地上，远离水。如果有人拿着火钻说：'我要生火，要显现火焰。'你觉得他能做到吗？"

"世尊，他做不到。为什么呢？因为那根木头虽然远离了水，但仍然是湿的。那个人只会徒劳无功。"

"同样的，王子，那些沙门或婆罗门，他们的身虽然远离了欲望，但他们的心没有远离欲望，他们对欲望的贪欲、爱恋、迷恋、渴求、热恼没有内心好好地断除、平息。即使这些尊贵的沙门、婆罗门经历了痛苦、剧烈、尖锐、猛烈的感受，他们也无法证得超越凡夫的殊胜智见；即使他们没有经历痛苦、剧烈、尖锐、猛烈的感受，他们也无法证得超越凡夫的殊胜智见。王子，这是我想到的第二个前所未闻的奇妙比喻。

"王子，我又想到了第三个前所未闻的奇妙比喻：就像有一根干燥的木头，放在干燥的地上，远离水。如果有人拿着火钻说：'我要生火，要显现火焰。'你觉得他能做到吗？"

"是的，世尊，他能做到。为什么呢？因为那根木头是干燥的，而且放在干地上，远离水。"

"同样的，王子，那些沙门或婆罗门，他们的身心都已远离欲望，他们对欲望的贪欲、爱恋、迷恋、渴求、热恼已经内心好好地断除、平息。即使这些尊贵的沙门、婆罗门经历了痛苦、剧烈、尖锐、猛烈的感受，他们也能证得超越凡夫的殊胜智见；即使他们没有经历痛苦、剧烈、尖锐、猛烈的感受，他们也能证得超越凡夫的殊胜智见。王子，这是我想到的第三个前所未闻的奇妙比喻。王子，这就是我想到的三个前所未闻的奇妙比喻。

"王子，我心想：'让我咬紧牙关，舌抵上颚，以心制心，压制、降伏、折磨心。'于是我咬紧牙关，舌抵上颚，以心制心，压制、降伏、折磨心。当我这样做时，腋下流出汗水。就像一个强壮的人抓住一个较弱的人的头或肩，压制、降伏、折磨他，同样的，当我咬紧牙关，舌抵上颚，以心制心，压制、降伏、折磨心时，腋下流出汗水。虽然我精进不懈，念力坚定不乱，但我的身体因为这种痛苦的努力而疲惫不堪，无法平静。

"王子，我又心想：'让我修习无呼吸禅定。'于是我停止了口鼻的呼吸。当我停止口鼻呼吸时，耳朵里传来巨大的风声。就像铁匠的风箱鼓风时发出巨大的声音，同样的，当我停止口鼻呼吸时，耳朵里传来巨大的风声。虽然我精进不懈，念力坚定不乱，但我的身体因为这种痛苦的努力而疲惫不堪，无法平静。

"王子，我又心想：'让我继续修习无呼吸禅定。'于是我停止了口鼻和耳朵的呼吸。当我这样做时，剧烈的风冲击我的头顶。就像一个强壮的人用锋利的剑刺穿头顶，同样的，当我停止口鼻和耳朵的呼吸时，剧烈的风冲击我的头顶。虽然我精进不懈，念力坚定不乱，但我的身体因为这种痛苦的努力而疲惫不堪，无法平静。

"王子，我又心想：'让我继续修习无呼吸禅定。'于是我停止了口鼻和耳朵的呼吸。当我这样做时，我的头部出现剧烈的头痛。就像一个强壮的人用坚韧的皮带缠绕头部并收紧，同样的，当我停止口鼻和耳朵的呼吸时，我的头部出现剧烈的头痛。虽然我精进不懈，念力坚定不乱，但我的身体因为这种痛苦的努力而疲惫不堪，无法平静。

"王子，我又心想：'让我继续修习无呼吸禅定。'于是我停止了口鼻和耳朵的呼吸。当我这样做时，剧烈的风切割我的腹部。就像一个熟练的屠夫或他的学徒用锋利的屠刀切开牛的腹部，同样的，当我停止口鼻和耳朵的呼吸时，剧烈的风切割我的腹部。虽然我精进不懈，念力坚定不乱，但我的身体因为这种痛苦的努力而疲惫不堪，无法平静。

"王子，我又心想：'让我继续修习无呼吸禅定。'于是我停止了口鼻和耳朵的呼吸。当我这样做时，我的全身产生剧烈的灼热感。就像两个强壮的人抓住一个较弱的人，将他放在炽热的炭火上烤，同样的，当我停止口鼻和耳朵的呼吸时，我的全身产生剧烈的灼热感。虽然我精进不懈，念力坚定不乱，但我的身体因为这种痛苦的努力而疲惫不堪，无法平静。

"王子，当时有些天神看见我这样，说：'沙门乔达摩已经死了。'另一些天神说：'沙门乔达摩还没死，但快要死了。'还有一些天神说：'沙门乔达摩既没死，也不会死。他是阿罗汉，阿罗汉就是这样的状态（阿罗汉解释：阿罗汉是佛教中的最高修行境界，也是四种圣者(四果)中的最后一个阶段，阿罗汉是指已经完全断除所有烦恼，达到最终解脱的修行者。"阿罗汉"可译为"应供"、"无学"或"杀贼",意味着值得供养、不再需要学习、已杀死内心的烦恼）。'

"王子，我又心想：'让我完全断绝食物。'这时，有些天神来对我说：'尊者，请不要完全断绝食物。如果你这样做，我们会通过毛孔给你输送天界的精华，你可以靠这个生存。'我心想：'如果我说自己完全禁食，而这些天神又通过毛孔给我输送天界的精华，让我靠这个生存，那我就是在说谎。'所以我拒绝了那些天神，说：'不必了。'

"王子，我又心想：'让我每次只吃极少量的食物，只吃一掌之量，可以是绿豆汤，或者扁豆汤，或者蚕豆汤，或者豌豆汤。'于是我每次只吃极少量的食物，只吃一掌之量，可以是绿豆汤，或者扁豆汤，或者蚕豆汤，或者豌豆汤。当我这样做时，我的身体变得极度消瘦。我的四肢就像节节草茎或黑藤蔓一样。我的臀部就像骆驼的蹄子。我的脊椎凸起如串珠。我的肋骨就像破旧房子的椽子。我的眼睛深陷眼窝，就像深井中的水面反光。我的头皮干枯萎缩，就像生苦瓜被太阳晒干后皱缩一样。王子，如果我想触摸腹部的皮肤，却摸到了脊椎；如果我想触摸脊椎，却摸到了腹部的皮肤。因为吃得太少，我的腹部皮肤紧贴着脊椎。王子，如果我想大小便，就会因为吃得太少而跌倒在那里。如果我用手抚摸身体来舒缓一下，因为吃得太少，毛发就会从身上脱落。

"王子，人们看见我这样，有的说：'沙门乔达摩是黑色的。'有的说：'沙门乔达摩不是黑色的，是褐色的。'有的说：'沙门乔达摩不是黑色的，也不是褐色的，是金色的。'王子，因为吃得太少，我清净光洁的肤色变得如此衰败。

"王子，我心想：'过去的沙门或婆罗门，无论他们经历了多么痛苦、剧烈、尖锐、猛烈的感受，也不过如此，不会超过这个。未来的沙门或婆罗门，无论他们将经历多么痛苦、剧烈、尖锐、猛烈的感受，也不过如此，不会超过这个。现在的沙门或婆罗门，无论他们正在经历多么痛苦、剧烈、尖锐、猛烈的感受，也不过如此，不会超过这个。然而，通过这种严酷的苦行，我并没有证得任何超越凡夫的殊胜智见。也许还有其他通向觉悟的道路？'

"王子，我回忆起很久以前，在释迦族父亲的农田里，我坐在凉爽的阎浮树荫下，远离欲望，远离不善法，进入了具有寻、伺，由远离而生喜、乐的初禅（有寻有伺解释，见第八百八十九章；初禅解释，见第一百五十五章）。我心想：'这会不会就是通向觉悟的道路呢？'接着我的意识中出现了这样的认知：'这就是通向觉悟的道路。'王子，我又想：'我为什么要害怕这种远离欲望、远离不善法的快乐呢？'我又想：'我不应该害怕这种快乐。'

"王子，我心想：'现在我的身体如此虚弱，不容易证得这种快乐。让我吃一些粗食吧，比如煮熟的米饭。'于是我开始吃一些粗食，比如煮熟的米饭。王子，那时有五比丘跟随我，心想：'如果沙门乔达摩证得什么法，他会告诉我们的。'但当我开始吃粗食时，那五比丘对我失望，离开了我，说：'沙门乔达摩生活奢侈了，放弃了精进，回到了奢侈的生活。'

"王子，当我吃了粗食，恢复了体力后，我远离欲望，远离不善法，进入了具有寻、伺，由远离而生喜、乐的初禅。寻、伺平息后，我进入了内心宁静、心一境性，无寻、无伺，定生喜、乐的第二禅（第二禅解释：即是二禅，见第一百五十五章）。离喜之后，我安住于舍，具念正知，以身感受快乐，进入了圣者所说的'舍、具念、安住快乐'的第三禅（三禅解释，见第一百五十五章）。舍弃苦乐，先前的喜忧已灭，我进入了不苦不乐，舍念清净的第四禅（四禅解释，见第一百五十五章）。

"当我的心如此平静、清净、明亮、无瑕、远离烦恼、柔软、适业、稳固、不动摇时，我将心导向宿命随念智（宿命随念智解释：五通之一，六通之一。又作宿住随念智通、宿住智通、宿命智通、宿命通证、识宿命通、宿住通、宿命通。谓能随意知悉自己宿昔住世之生死，姓名、寿命、苦乐等之通力。此智以慧为自性，随忆念之势力，能知诸过去生于欲、色界中之自他有漏五蕴，故称宿住随念智；又此智因依色引发，故唯局限于欲、色界，不通无色界。能忆之劫数）。我忆念起许多前世，如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多坏成劫（劫解释：指的是一个极其漫长的时间周期，通常用来描述宇宙的生成、存在和毁灭的循环，一劫通常指一个大劫，也就是一个完整的宇宙生灭周期）。我回忆起：'在那里，我有如此名字，属于如此种姓，有如此容貌，吃如此食物，经历如此苦乐，有如此寿命。我从那里死后，又生在那里。在那里，我又有如此名字，属于如此种姓，有如此容貌，吃如此食物，经历如此苦乐，有如此寿命。我从那里死后，又生在这里。'就这样，我回忆起许多前世的状况和细节。王子，在夜晚的第一个时分，我证得了这第一明，无明破除（无明解释：无知无智慧，因为无知无智慧而陷入贪欲贪爱的烦恼之中沉溺沉迷无法自拔），明生起，黑暗消失，光明出现。就像一个不放逸、热忱、自励的人应该做到的那样。

"当我的心如此平静、清净、明亮、无瑕、远离烦恼、柔软、适业、稳固、不动摇时，我将心导向有情死生智（有情解释：有生命和情感的生命体）。我以清净超人的天眼，看见有情死时生时，看见他们随业力而投生（业力解释：是指一个人的行为，身、口、意所产生的能量或力量，每个行为都会产生相应的结果，善行产生善果，恶行产生恶果，影响个人的性格、处境、际遇等，可能延续到来世，影响轮回），有高贵的，有卑贱的，有美丽的，有丑陋的，有幸福的，有痛苦的。我如实了知：'这些有情因为具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，行为受邪见支配，所以身坏命终后，生于恶处、恶趣、堕处、地狱。而那些有情因为具足身善行、语善行、意善行，不诽谤圣者，持有正见，行为受正见支配，所以身坏命终后，生于善趣、天界。'就这样，我以清净超人的天眼，看见有情死时生时，看见他们随业力而投生，有高贵的，有卑贱的，有美丽的，有丑陋的，有幸福的，有痛苦的。王子，在夜晚的中间时分，我证得了这第二明，无明破除，明生起，黑暗消失，光明出现。就像一个不放逸、热忱、自励的人应该做到的那样。

"当我的心如此平静、清净、明亮、无瑕、远离烦恼、柔软、适业、稳固、不动摇时，我将心导向漏尽智（漏尽智解释：断尽一切烦恼之阿罗汉智也）。我如实了知：'这是苦'，'这是苦的生起'，'这是苦的灭尽'，'这是导向苦灭的道路'。我如实了知：'这些是漏（漏解释：烦恼）'，'这是漏的生起'，'这是漏的灭尽'，'这是导向漏灭的道路'。当我如是知、如是见时，我的心从欲漏、有漏、无明漏解脱（欲漏解释：欲望，贪欲的烦恼；有漏解释：存在，有执着的烦恼；无明漏解释：无知的烦恼）。在解脱时生起了解脱智：'生已尽，梵行已立，应作已作，不再有后有。'王子，在夜晚的最后时分，我证得了这第三明，无明破除，明生起，黑暗消失，光明出现。就像一个不放逸、热忱、自励的人应该做到的那样。

 "王子，我心想：'我已证得这深奥、难见、难解、寂静、胜妙、超越寻思、微妙、唯智者能知的法。但是这个世间喜欢执着，乐于执着，欢喜执着。对于喜欢执着、乐于执着、欢喜执着的世间来说，这个缘起法是很难看到的（缘起法解释：即十二缘起也，十二缘起解释，见第四十八章、第四十九章）。那个一切行止息、一切依舍离、爱尽、离欲、灭、涅槃的境界也是很难看到的。如果我现在说法，他人不能理解我，那只会给我带来疲劳和烦恼。'王子，当时我想到了这些前所未闻的偈颂：

'我已证得如此深奥之法，

  现在不应宣说。

  为贪嗔所缚之人（贪嗔解释：贪爱，愤怒），

  难以了知此法。

  此法逆流而上，深奥微细，

  难见难解。

  为贪欲蒙蔽、

  为黑暗覆盖之人不能见。'

"王子，当我这样思惟时，我的心倾向于不说法，保持沉默。

"这时，王子，大梵天王知道了我心中的想法（大梵天王解释：大梵天为初禅天之王，故曰大梵天王，略曰大梵王，亦曰梵王。色界十八天之通名，然以就初禅梵天之王而言，为常），他心想：'世间将要毁灭了！世间将要毁灭了！如来、应供、正等正觉的心倾向于不说法（如来解释：为佛十号之一。即佛之尊称。盖梵语可分解为如去、如来二种，若作前者解，为乘真如之道，而往于佛果涅槃之义，故称为如去；若作后者解，则为由真理而来，如实而来，而成正觉之义，故称如来。佛陀即乘真理而来，由真如而现身，故尊称佛陀为如来。智知诸法如，从如中来，故名如来。也可以用因缘角度来解释，因缘聚合而来称为如来，因缘消散则去称为如去；应供解释：断尽一切烦恼，智德圆满，应受人天供养、尊敬者；正等正觉解释：觉即知也。觉知遍于一切，是遍也。觉知契于理，是正也。谓遍正觉知一切法也。又诸佛之觉知平等，故曰等，离邪妄故曰等），保持沉默。'于是，王子，大梵天王就像一个强壮的人伸展弯曲的手臂或弯曲伸展的手臂那样迅速地从梵天界消失，出现在我面前。王子，大梵天王整理上衣覆盖一肩，向我合掌，说道：'世尊，请说法！善逝，请说法（善逝解释：又作善去、善解、善说无患、好说、好去。意即进入种种甚深三摩提与无量妙智慧中）！有些众生尘垢稀少，如果不闻法就会退失。会有人了解法的。'王子，大梵天王这样说。说完后，他又说道：

'从前在摩揭陀，

  曾出现不净之法，被染污者所思。

  请开启不死之门，

  让他们听闻无垢者所证之法。

  如立于山顶，

  遍观周围众生。

  智者啊，请登上法所成之高台，

  普眼者啊，请观察陷于忧愁的人们。

  请看这些为生老所困的众生！

  英雄啊，请起身，战胜者啊！

  无债者啊，请游行于世间。

  世尊，请说法，

  必有人能了解。'

"王子，我知道了梵天的请求，也出于对众生的悲愍，以佛眼观察世间。王子，我以佛眼观察世间时，看到有些众生尘垢稀少，有些众生尘垢深重，有些根器锐利，有些根器迟钝，有些性格良善，有些性格恶劣，有些易于教导，有些难以教导，有些看到来世的过患而生怖畏，有些不见来世的过患而不生怖畏。就像在青莲池、红莲池或白莲池中，有些莲花生长在水中、成长在水中、不出水面、沉在水下；有些莲花生长在水中、成长在水中、与水面齐平；有些莲花生长在水中、成长在水中、出离水面而不被水沾湿。同样的，王子，我以佛眼观察世间时，看到有些众生尘垢稀少，有些众生尘垢深重，有些根器锐利，有些根器迟钝，有些性格良善，有些性格恶劣，有些易于教导，有些难以教导，有些看到来世的过患而生怖畏，有些不见来世的过患而不生怖畏。王子，然后我用偈颂回答梵天：

'为有耳者开启不死之门，

  让他们舍弃成见。

  梵天啊，预见人们的烦恼，

  我不说微妙之法。'

"于是，王子，大梵天王心想：'世尊已经答应说法了。'他向我顶礼，右绕我后就消失了。

"王子，我心想：'我应该先向谁说法呢？谁能迅速理解这个法呢？'王子，我又想：'阿罗罗·迦罗摩是智者，聪明，有智慧，长久以来尘垢稀少。我不如先对阿罗罗·迦罗摩说法，他能迅速理解这个法。'王子，这时有位天神来告诉我：'世尊，阿罗罗·迦罗摩七天前已经去世了。'我也生起了智见：'阿罗罗·迦罗摩七天前已经去世了。'王子，我想：'阿罗罗·迦罗摩损失太大了。如果他听到这个法，就能迅速理解。'

"王子，我又想：'我应该先向谁说法呢？谁能迅速理解这个法呢？'王子，我又想：'郁陀迦·罗摩子是智者，聪明，有智慧，长久以来尘垢稀少。我不如先对郁陀迦·罗摩子说法，他能迅速理解这个法。'王子，这时有位天神来告诉我：'世尊，郁陀迦·罗摩子昨晚已经去世了。'我也生起了智见：'郁陀迦·罗摩子昨晚已经去世了。'王子，我想：'郁陀迦·罗摩子损失太大了。如果他听到这个法，就能迅速理解。'

"王子，我又想：'我应该先向谁说法呢？谁能迅速理解这个法呢？'王子，我又想：'那五比丘曾经在我精进修行时侍奉我，对我很有帮助。我不如先对那五比丘说法。'王子，我又想：'那五比丘现在住在哪里呢？'我以清净超人的天眼看见那五比丘住在波罗奈的仙人坠处鹿野苑。于是，王子，我在优楼频螺住了一段时间后，就向波罗奈出发。

"王子，阿吒罗迦拉摩在伽耶和菩提树之间的路上看见我，便对我说：'朋友，你的诸根清净，肤色清净明亮（诸根解释：指眼、耳、鼻、舌、身等五根）。朋友，你是为了谁而出家的？谁是你的老师？你喜欢谁的法？'王子，我听了这话，用偈颂回答阿吒罗迦拉摩：

'我已超越一切，通达一切，

  不染著于一切法。

  舍弃一切，因爱尽而解脱，

  自己证悟，还能指谁为师？

  我没有老师，没有与我相等者，

  在天界人间，没有能与我匹敌者。

  我是世间的阿罗汉，是无上的导师，

  我是唯一的正等正觉，已得清凉，已证涅槃。

  我去迦尸城转无上法轮，

  在盲目的世间击打不死之鼓。'

'朋友，按照你所说的，你应该是无限胜利者。'

'像我这样的胜利者，

  都已经灭尽诸漏（灭尽诸漏解释：灭尽一切烦恼）。

  我已经战胜一切恶法，

  所以，阿吒罗，我是胜利者。'

"王子，说完这些话后，阿吒罗迦拉摩说：'但愿如此，朋友。'然后他摇了摇头，走上了岔路。

"王子，我继续前行，最后到达了波罗奈的仙人坠处鹿野苑，那五比丘所在的地方。王子，那五比丘远远地看见我走来，他们互相约定说：'朋友们，这个沙门乔达摩来了，他生活奢侈，放弃了精进，回到了奢侈的生活。我们不要向他问候，不要起身迎接，不要接他的衣钵。不过可以为他准备一个座位，如果他想坐就坐吧。'但是，王子，当我走近时，那五比丘无法按照他们的约定行事。有的来迎接我，接过我的衣钵；有的为我准备座位；有的为我准备洗脚水。但他们都以'朋友'来称呼我。

"听到这样的称呼，我对那五比丘说：'比丘们，不要以'朋友'来称呼如来。比丘们，如来是阿罗汉、正等正觉。比丘们，谛听！我已证得不死法。我将教导你们，为你们说法。如果你们按照指导修行，不久就能证得那些善男子为之正当地从家庭生活出家、过无家生活的--那无上的梵行目标，在现法中自己亲证、现证、成就并安住。'

"王子，我这样说后，那五比丘对我说：'朋友乔达摩，你以前那样的生活方式、那样的修行、那样的苦行，都没有证得任何超越凡夫的殊胜智见。现在你生活奢侈，放弃了精进，回到了奢侈的生活，你怎么可能证得超越凡夫的殊胜智见呢？'

"听到这话，我对那五比丘说：'比丘们，如来不是生活奢侈，没有放弃精进，没有回到奢侈的生活。比丘们，如来是阿罗汉、正等正觉。比丘们，谛听！我已证得不死法。我将教导你们，为你们说法。如果你们按照指导修行，不久就能证得那些善男子为之正当地从家庭生活出家、过无家生活的--那无上的梵行目标，在现法中自己亲证、现证、成就并安住。'

"王子，那五比丘第二次对我说：'朋友乔达摩，你以前那样的生活方式、那样的修行、那样的苦行，都没有证得任何超越凡夫的殊胜智见。现在你生活奢侈，放弃了精进，回到了奢侈的生活，你怎么可能证得超越凡夫的殊胜智见呢？'

"我第二次对那五比丘说：'比丘们，如来不是生活奢侈，没有放弃精进，没有回到奢侈的生活。比丘们，如来是阿罗汉、正等正觉。比丘们，谛听！我已证得不死法。我将教导你们，为你们说法。如果你们按照指导修行，不久就能证得那些善男子为之正当地从家庭生活出家、过无家生活的--那无上的梵行目标，在现法中自己亲证、现证、成就并安住。'

"王子，那五比丘第三次对我说：'朋友乔达摩，你以前那样的生活方式、那样的修行、那样的苦行，都没有证得任何超越凡夫的殊胜智见。现在你生活奢侈，放弃了精进，回到了奢侈的生活，你怎么可能证得超越凡夫的殊胜智见呢？'

"听到这话，我对那五比丘说：'比丘们，你们记得我以前曾经这样说过吗？''没有，世尊。''比丘们，如来是阿罗汉、正等正觉。比丘们，谛听！我已证得不死法。我将教导你们，为你们说法。如果你们按照指导修行，不久就能证得那些善男子为之正当地从家庭生活出家、过无家生活的--那无上的梵行目标，在现法中自己亲证、现证、成就并安住。'

"王子，我成功地说服了那五比丘。我教导两位比丘，其他三位去乞食。我们六人靠那三位比丘乞回的食物生活。我教导三位比丘，其他两位去乞食。我们六人靠那两位比丘乞回的食物生活。

"王子，在我这样教导、这样指导下，那五比丘不久就证得了那些善男子为之正当地从家庭生活出家、过无家生活的--那无上的梵行目标，在现法中自己亲证、现证、成就并安住。"

听完这番话，菩提王子对世尊说："世尊，如果一位比丘得到如来作为导师，需要多长时间才能证得那些善男子为之正当地从家庭生活出家、过无家生活的--那无上的梵行目标，在现法中自己亲证、现证、成就并安住呢？"

"那么，王子，关于这个问题，我要反问你，你可以随意回答。王子，你觉得如何？你精通骑象技术和使用钩子的技巧吗？"

"是的，世尊，我精通骑象技术和使用钩子的技巧。"

"王子，你怎么看？如果有人来说：'菩提王子懂得骑象技术和使用钩子的技巧，我要向他学习这些技能。'但是这个人没有信心，就无法达到有信心的人能达到的程度；这个人多病，就无法达到少病的人能达到的程度；这个人狡诈虚伪，就无法达到诚实不虚伪的人能达到的程度；这个人懒惰，就无法达到精进的人能达到的程度；这个人愚钝，就无法达到有智慧的人能达到的程度。王子，你觉得这个人能否从你这里学到骑象技术和使用钩子的技巧？"

"世尊，即使他只具备其中一个缺点，也无法从我这里学到这些技能，更何况是五个缺点齐全！"

"王子，有五种精进的要素。哪五种呢？在这里，王子，比丘有信心，他相信如来的觉悟：'那位世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊（阿罗汉解释：阿罗汉是佛教中的最高修行境界,也是四种圣者(四果)中的最后一个阶段，阿罗汉是指已经完全断除所有烦恼,达到最终解脱的修行者。"阿罗汉"可译为"应供"、"无学"或"杀贼",意味着值得供养、不再需要学习、已杀死内心的烦恼；应供解释：断尽一切烦恼，智德圆满，应受人天供养、尊敬者；正等正觉解释：觉即知也。觉知遍于一切，是遍也。觉知契于理，是正也。谓遍正觉知一切法也。又诸佛之觉知平等，故曰等，离邪妄故曰等。明行足解释：明者，无上正等正觉也，行足者，脚足之义，指戒定慧言。佛依戒定慧之脚足而得无上正等正觉，故名明行足。善逝解释：又作善去、善解、善说无患、好说、好去。意即进入种种甚深三摩提与无量妙智慧中。世间解解释：即佛能了知众生、非众生二种世间之一切，既了知世间之因、世间之灭，亦了知出世间之道。无上士解释：又作无上、无上丈夫。如来之智德，于人中最胜，无有过之者，故称无上士。调御丈夫解释：可化导一切丈夫之调御师。佛以大慈、大悲、大智故，有时软美语，有时苦切语，有时杂语，以此调御令不失道。天人师解释：又作天人教师。谓佛陀为诸天与人类之教师，示导一切应作不应作、是善是不善，若能依教而行，不舍道法，能得解脱烦恼之报，故称天人师。又以佛陀度天、人者众，度余道者寡，故称为天人师。佛解释：即觉者，觉者解释：又作觉、知者。即已舍去迷妄分别，自彻真源，开显真理，具有大慈悲、大智慧、自觉、觉他、觉行圆满之圣者。世尊解释：为世间所尊重者之意，亦指世界中之最尊者）。'他少病少恼，消化良好，不冷不热，适中而能忍受精进。他诚实不虚伪，如实地向导师或智者同修显示自己。他精进努力，为了断除不善法、成就善法而坚定、勇猛、不放弃责任。他有智慧，具备了解生灭的智慧，这种圣者的智慧能洞察事物，导向彻底灭苦。王子，这就是五种精进的要素。

"王子，具备这五种精进要素的比丘，如果得到如来作为导师，需要七年就能证得那些善男子为之正当地从家庭生活出家、过无家生活的--那无上的梵行目标，在现法中自己亲证、现证、成就并安住。别说七年，王子。具备这五种精进要素的比丘，如果得到如来作为导师，需要六年...五年...四年...三年...两年...一年就能证得那些善男子为之正当地从家庭生活出家、过无家生活的--那无上的梵行目标，在现法中自己亲证、现证、成就并安住。别说一年，王子。具备这五种精进要素的比丘，如果得到如来作为导师，需要七个月...六个月...五个月...四个月...三个月...两个月...一个月...半个月就能证得那些善男子为之正当地从家庭生活出家、过无家生活的--那无上的梵行目标，在现法中自己亲证、现证、成就并安住。别说半个月，王子。具备这五种精进要素的比丘，如果得到如来作为导师，需要七天七夜就能证得那些善男子为之正当地从家庭生活出家、过无家生活的--那无上的梵行目标，在现法中自己亲证、现证、成就并安住。别说七天七夜，王子。具备这五种精进要素的比丘，如果得到如来作为导师，在晚上受教，到了早上就能有殊胜的进步；在早上受教，到了晚上就能有殊胜的进步。"

听到这里，菩提王子惊叹道："啊，佛陀！啊，佛法！啊，佛法善说！在晚上受教，到了早上就能有殊胜的进步；在早上受教，到了晚上就能有殊胜的进步！"

听到这话，善生之子青年对菩提王子说："尊敬的菩提虽然这样说'啊，佛陀！啊，佛法！啊，佛法善说！'，但并没有皈依佛法僧。"

"善生之子，不要这么说，不要这么说。我从母亲那里听说过这样一件事，我亲耳听到，亲自领受。善生之子，有一次，世尊住在拘睒弥的瞿师罗园。那时我的母亲怀着身孕，去见世尊。到了之后，向世尊礼拜，然后坐在一旁。坐下后，我的母亲对世尊说：'世尊，我腹中的这个孩子，不管是男孩还是女孩，都皈依佛法僧。愿世尊接受他或者她为优婆塞或者优婆夷，从今天起终生皈依。'善生之子，还有一次，世尊就住在这跋祇国须摩罗山恐怖林的鹿野苑中。那时我的保姆抱着我来见世尊。到了之后，向世尊礼拜，然后站在一旁。站在一旁后，我的保姆对世尊说：'世尊，这个菩提王子皈依佛法僧。愿世尊接受他为优婆塞，从今天起终生皈依。'善生之子，现在我第三次亲自皈依佛法僧。愿世尊接受我为优婆塞，从今天起终生皈依。"

菩提王子经终。

巴利语原版经文

MN.85/(5) Bodhirājakumārasuttaṃ

　　 324. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho bodhi rājakumāro sañjikāputtaṃ māṇavaṃ āmantesi– “ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha– ‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi– ‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’”ti. “Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sañjikāputto māṇavo bhagavantaṃ etadavoca– “bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti– ‘adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṃ rājakumāraṃ etadavoca– “avocumha bhoto vacanena taṃ bhavantaṃ gotamaṃ– ‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti– adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivuṭṭhañca pana samaṇena gotamenā”ti.

　　 325. Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā, kokanadañca pāsādaṃ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṃ māṇavaṃ āmantesi– “ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṃ ārocehi– ‘kālo, bhante, niṭṭhitaṃ bhattan’”ti. “Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṃ ārocesi– “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṃ tenupasaṅkami. Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṃ āgamayamāno. Addasā kho bodhi rājakumāro bhagavantaṃ dūratova āgacchantaṃ. Disvāna paccuggantvā bhagavantaṃ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami. Atha kho bhagavā pacchimaṃ sopānakaḷevaraṃ nissāya aṭṭhāsi. Atha kho bodhi rājakumāro bhagavantaṃ etadavoca – “abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti. Evaṃ vutte, bhagavā tuṇhī ahosi. Dutiyampi kho …pe… tatiyampi kho bodhi rājakumāro bhagavantaṃ etadavoca– “abhiruhatu, bhante, bhagavā. Dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.

　　 326. Atha kho bhagavā āyasmantaṃ ānandaṃ apalokesi. Atha kho āyasmā ānando bodhiṃ rājakumāraṃ etadavoca– “saṃharatu, rājakumāra, dussāni; na bhagavā celapaṭikaṃ akkamissati. Pacchimaṃ janataṃ tathāgato anukampatī”ti. Atha kho bodhi rājakumāro dussāni saṃharāpetvā uparikokanadapāsāde āsanāni paññapesi. Atha kho bhagavā kokanadaṃ pāsādaṃ abhiruhitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho bodhi rājakumāro buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bodhi rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bodhi rājakumāro bhagavantaṃ etadavoca– “mayhaṃ kho, bhante, evaṃ hoti – ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’”ti.

　　 327. “Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi– ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’ti. So kho ahaṃ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, rājakumāra, āḷāro kālāmo maṃ etadavoca– ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, etadahosi– ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

　　 “Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi– ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ …pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ, tādiso tuvaṃ; yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

　　 328. “So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, rājakumāra, udako rāmaputto maṃ etadavoca– ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, etadahosi– ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi– ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ …pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

　　 “Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi– ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

　　 329. “So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno, magadhesu anupubbena cārikaṃ caramāno, yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadīñca sandantiṃ setakaṃ supatitthaṃ, ramaṇīyaṃ samantā ca gocaragāmaṃ. Tassa mayhaṃ, rājakumāra, etadahosi– ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadiñca sandantiṃ setakā supatitthā ramaṇīyā samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, rājakumāra, tattheva nisīdiṃ– ‘alamidaṃ padhānāyā’ti. Apissu maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

　　 “Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ tañca pana udake nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

　　 330. “Aparāpi kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā”ti? “No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ kiñcāpi ārakā udakā thale nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

　　 331. “Aparāpi kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “Evaṃ, bhante”. Taṃ kissa hetu? Aduñhi, bhante, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti. “Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

　　 332. “Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti. So kho ahaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, rājakumāra, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

　　 333. “Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

　　 “Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

　　 “Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

　　 “Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

　　 “Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

　　 “Apissu maṃ, rājakumāra, devatā disvā evamāhaṃsu– ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu– ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu– ‘na kālaṅkato samaṇo gotamo, nāpi kālaṅkaroti Arahaṃ samaṇo gotamo. Vihārotveva so arahato evarūpo hotī’ti.

　　 334. “Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavocuṃ– ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ. Imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.

　　 “Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsan’ti. So kho ahaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, rājakumāra, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, rājakumāra, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, rājakumāra, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, rājakumāra, manussā disvā evamāhaṃsu– ‘kāḷo samaṇo gotamo’ti, ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu– ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

　　 335. “Tassa mayhaṃ, rājakumāra, etadahosi– ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammā alamariyañāṇadassanavisesaṃ; siyā nu kho añño maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā; siyā nu kho eso maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, satānusāri viññāṇaṃ ahosi– ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, rājakumāra, etadahosi– ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

　　 “Tassa mayhaṃ, rājakumāra, etadahosi– ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti. So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti. Yato kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu– ‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.

　　 336. “So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno– yathā taṃ appamattassa ātāpino pahitattassa viharato.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… ayaṃ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno– yathā taṃ appamattassa ātāpino pahitattassa viharato.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ …pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ …pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, rājakumāra, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno– yathā taṃ appamattassa ātāpino pahitattassa viharato.

　　 337. “Tassa mayhaṃ, rājakumāra, etadahosi– ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ– idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ– yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā–

　　 ‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

　　 Rāgadosaparetehi, nāyaṃ dhammo susambudho.

　　 ‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

　　 Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ ti.

　　 “Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāya.

　　 338. “Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi– ‘nassati vata, bho, loko; vinassati vata, bho, loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati no dhammadesanāyā’ti. Atha kho, rājakumāra, brahmā sahampati– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evameva– brahmaloke antarahito mama purato pāturahosi. Atha kho, rājakumāra, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca– ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti; bhavissanti dhammassa aññātāro’ti Idamavoca, rājakumāra, brahmā sahampati; idaṃ vatvā athāparaṃ etadavoca–

　　 ‘Pāturahosi magadhesu pubbe,

　　 Dhammo asuddho samalehi cintito.

　　 Apāpuretaṃ amatassa dvāraṃ,

　　 Suṇantu dhammaṃ vimalenānubuddhaṃ.

　　 ‘Sele yathā pabbatamuddhaniṭṭhito,

　　 Yathāpi passe janataṃ samantato.

　　 Tathūpamaṃ dhammamayaṃ sumedha,

　　 Pāsādamāruyha samantacakkhu.

　　 ‘Sokāvatiṇṇaṃ janatamapetasoko,

　　 Avekkhassu jātijarābhibhūtaṃ.

　　 Uṭṭhehi vīra, vijitasaṅgāma,

　　 Satthavāha aṇaṇa, vicara loke.

　　 Desassu bhagavā dhammaṃ,

　　 Aññātāro bhavissantī’ti.

　　 339. “Atha khvāhaṃ, rājakumāra, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena, evameva kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, rājakumāra, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ–

　　 ‘Apārutā tesaṃ amatassa dvārā,

　　 Ye sotavanto pamuñcantu saddhaṃ.

　　 Vihiṃsasaññī paguṇaṃ na bhāsiṃ,

　　 Dhammaṃ paṇītaṃ manujesu brahme’ti.

　　 340. “Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

　　 “Tassa mayhaṃ, rājakumāra, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi– ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca– ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi– ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi– ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca– ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi– ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.

　　 341. “Tassa mayhaṃ, rājakumāra, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi– ‘bahukārā kho me pañcavaggiyā bhikkhū ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyyan’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti. Addasaṃ khvāhaṃ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, rājakumāra, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.

　　 “Addasā kho maṃ, rājakumāra, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ Disvāna maṃ etadavoca – ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṃsi tvaṃ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’ti? Evaṃ vutte, ahaṃ, rājakumāra, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ–

　　 ‘Sabbābhibhū sabbavidūhamasmi,

　　 Sabbesu dhammesu anūpalitto.

　　 Sabbañjaho taṇhākkhaye vimutto,

　　 Sayaṃ abhiññāya kamuddiseyyaṃ.

　　 ‘Na me ācariyo atthi, sadiso me na vijjati;

　　 Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

　　 ‘Ahañhi arahā loke, ahaṃ satthā anuttaro;

　　 Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

　　 ‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

　　 Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ amatadundubhin’ti.

　　 ‘Yathā kho tvaṃ, āvuso, paṭijānāsi arahasi anantajino’ti.

　　 ‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;

　　 Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.

　　 “Evaṃ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

　　 342. “Atha khvāhaṃ, rājakumāra, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ– ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ; api ca kho āsanaṃ ṭhapetabbaṃ– sace so ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṃ, tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ. Appekacce āsanaṃ paññapesuṃ. Appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti. Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ– ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha; arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassana-visesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ– ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Dutiyampi kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ– ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Evaṃ vutte ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ– ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitametan’ti? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

　　 “Asakkhiṃ kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema. Tayopi sudaṃ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.

　　 343. “Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsū”ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca– “kīva cirena nu kho, bhante, bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā”ti? “Tena hi, rājakumāra, taṃyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ hatthārūḷhe aṅkusagayhe sippe”ti? “Evaṃ, bhante, kusalo ahaṃ hatthārūḷhe aṅkusagayhe sippe”ti “Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya– ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa assaddho; yāvatakaṃ saddhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa bahvābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa saṭho māyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ na sampāpuṇeyya. So cassa kusīto; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ na sampāpuṇeyya. So cassa duppañño; yāvatakaṃ paññavatā pattabbaṃ taṃ na sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā”ti? “Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti!

　　 344. “Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya– ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa saddho; yāvatakaṃ saddhena pattabbaṃ taṃ sampāpuṇeyya. So cassa appābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ sampāpuṇeyya. So cassa asaṭho amāyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ sampāpuṇeyya. So cassa āraddhavīriyo; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ sampāpuṇeyya. So cassa paññavā; yāvatakaṃ paññavatā pattabbaṃ taṃ sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā”ti? “Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti! “Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. Katamāni pañca? Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Imāni kho, rājakumāra, pañca padhāniyaṅgāni.

　　 345. “Imehi rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta vassāni. Tiṭṭhantu, rājakumāra, satta vassāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya chabbassāni… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ. Tiṭṭhatu, rājakumāra, ekaṃ vassaṃ. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta māsāni. Tiṭṭhantu, rājakumāra, satta māsāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha māsāni… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ. Tiṭṭhatu, rājakumāra, aḍḍhamāso. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyy satta rattindivāni. Tiṭṭhantu, rājakumāra, satta rattindivāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyy cha rattindivāni… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ. Tiṭṭhatu, rājakumāra, eko rattindivo. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī”ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca– “aho buddho, aho dhammo, aho dhammassa svākkhātatā! Yatra hi nāma sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī”ti!

　　 346. Evaṃ vutte, sañjikāputto māṇavo bodhiṃ rājakumāraṃ etadavoca– “evameva panāyaṃ bhavaṃ bodhi– ‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti; atha ca pana na taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañcā”ti. “Mā hevaṃ, samma sañjikāputta, avaca; mā hevaṃ, samma sañjikāputta, avaca. Sammukhā metaṃ, samma sañjikāputta, ayyāya sutaṃ, sammukhā paṭiggahitaṃ”. “Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho me ayyā bhagavantaṃ etadavoca– ‘yo me ayaṃ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti. Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho maṃ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho maṃ dhāti bhagavantaṃ etadavoca– ‘ayaṃ bhante, bodhi rājakumāro bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti. Esāhaṃ, samma sañjikāputta, tatiyakampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

　　 Bodhirājakumārasuttaṃ niṭṭhitaṃ pañcamaṃ.